Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. Php 2:9-11 The Exaltation of Christ There are eternal meditations, and truths regarding the resurrected Christ, which are inexhaustible. Some that will be listed here, will give the reader some examples to begin with, that can lead to off-branches of many more. I. Was a divine act.—“Wherefore God also hath highly exalted Him” Php_2:9). As a recognition of the humiliation and obedience of Christ, God exalted Him to the throne of mediatorial sovereignty. As Bengel puts it, “Christ emptied Christ; God exalted Christ as man to equality with God” (Compare Psa_8:5-6; Psa_110:1; Psa_110:7; Mat_28:18; Luk_24:26; Joh_5:27; Joh_10:17; Rom_14:9; Eph_1:20-22; Heb_2:9). II. Was the acquisition of a name of pre-eminent dignity and significance.—“And given Him a name which is above every name, that at the name of Jesus” (Php_2:9-10). Jesus is the same as Joshua, or Jehoshua, only framed to the Greek pronunciation and termination. Joshua, who brought the hosts of Israel into the rest of Canaan, was originally called Hoshea, but it was changed into Joshua or Jehoshua, by an addition of the first syllable in the divine name Jehovah, perhaps to intimate that not Joshua of himself, but Jehovah by him, would complete the deliverance and rest of Israel. The name Jesus means Jehovah-Saviour, or Jehovah-Salvation, and Jesus is so called because He saves His people from their sins. The name cannot be given to any other being; it belongs solely and absolutely to the one Jesus. “Here we should probably look,” says Lightfoot, “to a common Hebrew sense of name, not meaning a definite appellation, but denoting office, rank, dignity. In this case the use of the name of God in the Old Testament to denote the divine Presence or the divine Majesty, more especially as the object of adoration and praise, will suggest the true meaning; since the context dwells on the honour and worship henceforth offered to Him on whom the name has been conferred. To praise the name, to bless the name, to fear the name of God, are frequent expressions in the Old Testament.” The name of Jesus marks the pre-eminence of Jesus—it is the “name above every name.” That name wields the mightiest power in the world to-day. A modern writer of reputation has said: “There is a wave—I believe it is only a wave—passing over the cultivated thought of Europe at present, which will make short work of all belief in a God that does not grip fast to Jesus Christ. As far as I can read the signs of the times and the tendency of modern thinking, it is this—either an absolute silence, a heaven stretching above us, blue and clear and cold, and far away and dumb; or else a Christ that speaks—He or none. The theism that has shaken itself loose from Him will be crushed, I am sure, in the encounter with the agnosticism and materialism of this day.” The name of the exalted Jesus is the salvation of the world in more senses than one. III. Entitles him to universal homage.—“Every knee shall bow … and every tongue confess that Jesus Christ is Lord” (Php_2:10-11). Beings above, below, and on the earth shall acknowledge the supremacy and deity of Jesus, and unite in a universal and consentaneous act of praise and worship of His divine majesty. On the door of the old mosque in Damascus, once a Christian church, but now ranked among the holiest of the Mahometan sanctuaries, are inscribed these remarkable words: “Thy kingdom, O Christ, is an everlasting kingdom, and thy dominion endureth throughout all generations.” For more than twelve hundred years the inscription has remained unimpaired by time and undisturbed by man. What is it waiting for? Already a Christian Church has been founded in that ancient city, and the gospel is preached there every Sabbath. The world’s submission to Jesus is drawing near. Lessons.—The name of Jesus—1. Is unique in its reputation. 2. In its moral influence among the nations. 3. In its saving power. 4. In the homage Paid to it. GOING ON FURTHER-GERM NOTES ON THE VERSES: Php_2:9-11. The Name of Jesus: its Exaltation and Power. I. The Savior’s exaltation (Php_2:9).—He was exalted by His resurrection from the dead, His ascension into heaven, and His glorious session at the right hand of God, whence He now discharges the high functions of Prophet, Priest, and King. II. The Savior’s name.—“That at the name of Jesus” (Php_2:10). Jehovah, the Savior. 1. The supreme eminence of the name.—“A name which is above every name.” 2. Pre-eminent because no other being could receive the title. 3. Pre-eminent because there is no other name that has the mysterious virtue of saving as this. III. The power of the Savior’s name.—1. In saving the sinner. 2. In commanding the homage and worship of all, and in eliciting the universal acknowledgment of His deity (Php_2:10-11). We learn a lesson of humility.—1. Because Christ humbled Himself for us. 2. We should humble ourselves on account of past sins. 3. Humility leads to exaltation. Christ Worthy of Universal Homage.—1. The Lord Christ, having abased Himself for our redemption, was exalted by the Father to the highest pitch of glory. 2. The name which is above every name is said to be given to Christ, because His divine majesty, before hid, was now manifested and the human nature so highly honored that that person who is man is true God, and is to be acknowledged as such. 3. However small a part of the world acknowledge Christ to be the Lord, His glory will grow till all reasonable creatures in heaven, earth, and hell subject themselves to Him, and the giving of divine honor to Him does in no way impair the glory of God the Father. [Fergusson] FOLLOWING HIS EXAMPLE OF SELF-SURRENDER "In all Scripture-indeed, in all literature-there is no passage which combines such extraordinary extremes as this. The Apostle opens the golden compasses of his faith, placing one jeweled point on the throne of divine glory and the other at the edge of the pit, where the Cross stood; and then he asks us to measure the vast descent of the Son of God as He came down to help us. Mark the seven steps: He was in the form of God, that is, as much God as He was afterward a servant; being in the form of God… took the form of a servant. He was certainly the latter and equally so the former. He did not grasp at equality with God, for it was already His. He emptied Himself, that is, refused to avail Himself of the use of His divine attributes, that He might teach the meaning of absolute dependence on the Father. He obeyed as a servant the laws which had their source in Himself. He became man-a humble man, a dying man, a crucified man. He lay in the grave. But the meaning of His descent was that of His ascent, and to all His illustrious names is now added that of Jesus-Savior. This must be our model. This mind must be in us. In proportion as we become humbled and crucified, we, in our small measure, shall attain the power of blessing and saving men." [F.B. Meyer] The Supreme King Every Knee Shall Bow In the former verses the Sun of Righteousness is eclipsed; here He shines forth in all His strength and splendor. The doctrine of Christ’s humiliation leads you to Mount Calvary; but this doctrine leads you to Mount Olivet. There you may see Christ standing at the bar; here you see Him sitting on the throne.
I. The doctrine of Christ’s exaltation. 1. It pleased God that He who humbled Himself should be “made higher than the heavens,” that He who appeared as a servant should now appear as the Lord of Glory. The word “highly exalted” is emphatic and singular; His exaltation was super superlative. Jesus Christ in His resurrection was exalted; in His ascension “highly exalted;” in His sitting at the right hand of God “very highly exalted above all exaltation.” In His resurrection, He was exalted above the grave; in His ascension, above the earth; in His session, above the highest heavens. The steps of Christ’s exaltation answered the steps of His humiliation. (1) His incarnation is answerable to His resurrection, for by the first He was “manifest in the flesh” the Son of Man; by the second “declared to be the Son of God with power” (Rom_1:3-4). (2) His poor, painful, and shameful life, and His painful and cursed death, is answerable to His ascension and sitting at the right hand of God. In the one He was disparaged, in the second honoured. In the disparagement He was lower than the angels; in the honour, far above them (Heb_1:5-13; Eph_1:20-22). (3) His coming to judge the world answers His being judged by the world. The former is the completion of His exaltation as the latter was of His degradation (Isa_53:1-12; Joh_5:22-23). Jesus by His resurrection overcame His enemies (Heb_2:14); by His ascension triumphed over them (Corinthians 2:15); by His Judgeship He tries and condemns them. For the further demonstration of His exaltation note-- 2. That God hath given Him a name that is above every name. (1) What is to be understood by this name—the power, dignity, and authority with which Christ was invested. (a) Sometimes name is put for glory and renown (Gen_6:4; 1Ch_5:24, Hebrews); thus Christ is invested with the glory of the only begotten of the Father (b) for the power and sovereignty by which Christ is King of nations and of saints (Joh_10:25; Act_3:6; Act_4:7). Of this He spake at the ascension (Mat_28:18). And the glory of Christ’s name is such that shall be celebrated through all ages (Luk_2:10-14; Heb_1:6; Rev_5:12). (2) How hath Christ obtained a name above every name. This name is a demonstration of Christ’s super-exaltation, and notes four things. (a) That Jesus should be the only Saviour of the world (Act_4:11-12). (b) In that He is exalted to sit at the right hand of God, which is a name or honour angels never had (Heb_1:3-4; Heb_1:13). (c) Because it is through this name that the name of God becomes a comfort to us. The attributes of God are the “name of God.” To a Christless sinner all the attributes of God are against Him: wisdom (Jer_17:10; 1Jn_3:20); holiness (Hab_1:13); justice; omnipotence. But the name of Christ makes the name of God a sanctuary (Pro_18:10), and a comfort: wisdom (Psa_73:24; Mat_6:32); holiness (1Co_1:10); justice (Rom_3:25-26; Rom_8:1); omnipotence (Rom_8:31). (d) Because His name should be most precious and powerful in His Church through all generations (Mat_18:20; Joh_14:13; 1Co_5:4; Mat_28:19). (3) How are we to understand that God hath given Him a name? As Mediator; for so only was He capable of exaltation. Not as God, for that cannot be, nor in the sense of the manifestation of His glory, for the sun is not exalted when the cloud is removed; nor as mere man, for humanity is incapable of such exaltation and worship; but as God-man. 3. That at the name of Jesus every knee should bow. (1) What is meant by bowing the knee. Some understand this literally, but if “name” stands for power then kneeling must mean submission (Gen_41:43; Joh_5:22-23). (2) Who shall bow? (a) All knees in heaven voluntarily. (i) The good angels who always obeyed and honored Christ (Dan_9:24-25; Luk_1:30-31; Luk_2:13-14; Mat_2:13; Mat_4:11; Luk_22:43; Mat_28:6; Act_1:11; Heb_1:6; Mat_25:31). All this service was performed unto Christ, not only as Creator (Col_1:16), but as Governor (Col_2:10; Eph_1:21-22). (ii) The spirits of just men made perfect (Rev_5:9-10; Rev_4:8; Rev_4:10). (b) On earth (i) good men willingly (Psa_110:3). By nature they are children of disobedience (Col_3:6-7; Col_3:1; Col_3:21; Rom_8:7). But the grace of God removes that “iron sinew” (Isa_48:4). (ii) Evil men under compulsion; because they do not willingly bear Christ’s yoke they shall become His footstool (Psa_110:1). (c) In hell (Luk_10:17; Luk_8:28-32; Jas_2:19; Col_2:15; Heb_2:14). 4. That every tongue shall confess. (1) What is meant by every tongue? Not simply every nation but every person. (2) What is meant by Jesus is Lord? (1Co_2:8). (a) As Creator (1Co_8:6; Rom_11:36). (b) As Son of God (Heb_1:2-4). (c) As such He is a Lord to command us and to save us. (3) As every knee must bow to Christ’s dominion so every tongue must confess Him Lord. (a) Devils and wicked men (Rev_6:14). (b) Saints and angels (Rev_5:12-13). II. The end of Christ’s exaltation. As God had no motive without Himself, so He had no end beyond Himself in giving Christ (Eph_1:6). For this Christ prayed (Joh_12:28). III. Application. 1. Use of information. As Christ first suffered and entered into His glory (Luk_24:26), even so must we (Act_14:22; 2Ti_2:11). 2. Use of exhortation. Is Christ exalted? Then let us, our tongues, knees, hearts, lives, acknowledge Him to be our Lord. (1) What Jews, Pilate, and Herod did in scorn, let us do in sincerity. (2) Let us take heed that we do not violate our allegiance to Him (Exo_5:2; Psa_12:4 : Luk_19:27). (a) Christ is only a Saviour to those who submit to Him (Heb_5:9; Tit_2:11-12. (b) Every knee must one day bow to Him. (c) The sins of Christians are far greater than those of the Jews against Christ who sinned against Him in His state of humiliation (Heb_6:6). They did it in ignorance (Act_3:17; 1Co_2:1). (d) Christ at last will be too hard for the hardest-hearted sinner. 3. Use of comfort to believers. (1) Is Christ exalted? then we may comfortably believe that He hath perfectly satisfied God’s justice for us. (2) Christ though exalted is still mindful of us (Heb_2:15-18). (3) Christ is exalted to heaven, and so shall all believers be in due time (Joh_17:24; Col_3:4). (W. Taylor, A. B.) That at the name of Jesus every knee should bow: I. To what period does the assertion refer. 1. Not the present, which would not be the fact, and besides the text is a prophecy. Many objects are now worshipped: riches, pleasure, etc. 2. At the judgment, when every usurper will be dethroned, and every rebel crushed. II. The persons alluded to. 1. His willing and devoted servants. 2. Others will bow unwillingly. III. The consequences of this event. Jesus will reign with undisputed sway. 1. Sin will be banished from His dominions. 2. There will be no more contention. 3. There will be no more weakness or sorrow. 4. There will be no more fear of death. (W. H. Davison.) The supremacy of Christ: I. Is universal. 1. In heaven and on earth. 2. In the control of providence and grace. 3. In the administration of mercy and judgment. II. Must be universally acknowledged. 1. By His enemies as by His friends. 2. To this end He is exalted at the right hand of God. III. Secures the glory of God. 1. In the accomplishment of His purpose. 2. The revelation of His character. 3. The completion of His kingdom. (J. Lyth, D. D.) Christ’s claims: I. The claims of Christ upon our faith; submission; obedience; love. II. His power to enforce them. He is exalted; as Lord of all. III. The certainty of their final acknowledgment. Every knee shall bow, etc.; to the glory of God the Father. (J. Lyth, D. D.) And things under the earth - Beings under the earth. The whole universe shall confess that he is Lord. This embraces, doubtless, those who have departed from this life, and perhaps includes also fallen angels. The meaning is, that riley shall all acknowledge him as universal Lord; all how to his sovereign will; all be subject to his control; all recognize him as divine. The fallen and the lost will do this; for they will be constrained to yield an unwilling homage to him by submitting to the sentence from his lips that shall consign them to woe; and thus the whole universe shall acknowledge the exalted dignity of the Son of God. But this does not mean that they will all be saved, for the guilty and the lost may be compelled to acknowledge his power, and submit to his decree as the sovereign of the universe. There is the free and cheerful homage of the heart which they who worship him in heaven will render; and there is the constrained homage which they must yield who are compelled to acknowledge his authority. [Albert Barnes] The triumphs of Christ: "Before many a Popish shrine on the continent one sees exhibited a great variety of crutches, together with wax models of arms, legs, and other limbs. These are supposed to represent the cures wrought by devotion at that altar; the memorials of the healing power of the saint. Poor miserable superstition all of it, and yet what a reminder to the believer in Jesus as to his duty and his privilege! Having pleaded at the feet of Jesus, we have found salvation; have we remembered to record this wonder of His hand? If we hung up memorials of all His matchless grace, what crutches, and bandages, and trophies of every sort should we pile together!" (C. H. Spurgeon.) "Wherefore - Because of his voluntary humiliation and obedience. He humbled himself; but God hath exalted him - So recompensing his humiliation. And hath given him - So recompensing his emptying himself. A name which is above every name - Dignity and majesty superior to every creature. That every knee - That divine honor might be paid in every possible manner by every creature. Might bow - Either with love or trembling. Of those in heaven, earth, under the earth - That is, through the whole universe." [John Wesley] And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity; And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day. Luke 2:36-37 Focused on Eternity Our text presents us with the picture of a lonely woman, old, and a widow. Could a less attractive subject be chosen? There is something interesting in a young widow; but who cares to look at an old one, whose charms have long since faded, whose eyes are dim, whose hair is white, whose face is wrinkled, and whose hands are tremulous? But there is a beauty that does not depend upon youth, a loveliness that wears well, and cannot be washed out even by tears, a charm that comes in answer to the prayer, “Let the beauty of the Lord our God be upon us,” Of this beauty Anna, the prophetess, had a full share; and the story of her life, briefly as it is told, is not devoid of interest. Anna, “the gracious,” as her name signifies, was the daughter of Phanuel, evidently a man who lived as one who saw the face of God. While still very young the maiden was wedded, and for seven happy years youth and love filled her heart with gladness. But at the end of that time the shadow of death passed over the Jewish home and hid the light, and stilled the song, and filled the house with mourning. What was she to do, that young widow with her life before her? She had surely some excuse for joining that innumerable company of disappointed women who talk of blighted lives, and are themselves a blight upon everything that comes near them. But she let “the useful trouble” of her life soften and sanctify her. She put her trust in the God of Israel, and received with meekness the chastening of His hand. She took herself and her sorrow to the Temple. And there a new longing and a new love took possession of her; for were they not all looking for the Messiah, and might not the time of His coming be near? She would consecrate herself to God and to His service in the Temple. Other women could not do it; the sweet clamour of the children, and the wishes of their husbands kept them at home; but she would have her pleasures too, and the joy of the Lord should be her strength. And so the young widow took her place, and day by day, and year by year, returned to it. The sun touched Olivet with golden beams and left it again in shadow more times than she could count. The fig trees blossomed and shed their fruit, the valleys drank up the early and the latter rain, the tender grapes became ripe and were gathered, the corn showed first the green blade, and then the full ears; the feasts came round with their joyous assemblings; and, year after year, Anna was in the Temple, neither wretched nor useless. God gave to her the gift of prophecy. She saw what some eyes could not see, and she had power to utter the Divine revelations which were made to her. Complacently and tranquilly she saw the years pass away until eighty-four had seamed her face, and bent her form. But He whom she had served with such fidelity and devotion had a wonderful joy in reserve for her yet. Coming into the Temple one day, as usual, she heard an unusual sound. Simeon, with tremulous voice, was singing that new song, which has been continued by the Church ever since. In his arms he held the Child Jesus; and, seeing Him, what could Anna do but take up the strain of thanksgiving, and pour out her soul in praise? And then she found that, after all, her work was not over. She had known what it was to wait long, and others were waiting still. She could not keep the good news to herself. She became the first evangelist of His advent in the city of her King, and “spoke of Him to all them”. We are taught at least three things by the brief biography which Luke has written of Anna. 1. What is the best cure for loneliness?—Something to do, and the determination to do it. 2. What is woman’s work in the Church, and who are the women to do it? More and more every year it is coming to be understood that there are departments which women can excellently fill. There are thousands of devoted women scattered about in different parts of our country who, in quiet places, and by womanly methods, are doing an immense amount of good. More Annas to spend their days in God’s Temple, and speak a kindly word to those who are in darkness: women who have a ready hand to take up any duty which would not otherwise be done—these are the women that are needed. But it is lonely women especially who are called to Christ’s work. The work goes on unseen by the world, but, carefully observed by angels, and the Omniscient God, who records all, nothing is overlooked. 3. God will most richly reward the services of the faithful. No one knows exactly what the reward will be, for He delights to give us surprises of joy. (Marianne Farningham) Anna's Employment It's certainly expected that she was dutiful in assisting in the upkeep and maintaining cleanliness within the temple, but, her main functions of employment were: Fastings and prayers - Constant religious service. pending her time in prayer, and in all the ordinances of religion. Night and day - Continually - that is, at the usual times of public worship and in private. When it is said that she departed not from the temple, it is meant that she was “constant” and “regular” in all the public services at the temple, or was never absent from those services. God blesses those who wait at his temple gates. Note: As a watchman, in the same service for 40+ years, I can say assuredly, that the more she engrossed herself in this employment, the deeper, and more intense the fellowship, and dialogue between her and God became. I can only surmise the depth of her walk with the Lord-I look forward to meeting her one day in heaven, and letting her share some of the ways He revealed Himself to her, during those years. Anna an Example to the Aged Let me recommend to all persons advanced in life her spirit of holy abstraction—an abstraction, not from duty, but from the sins, and cares, and vanities of the world. It is difficult to conceive a more unbecoming, or more pitiable object, than a person, whether male or female, far advanced in years, but still engrossed with the trifles of time. It will not be supposed that it is meant to say that aged believers should not be truly happy and cheerful; but very different is the joy of God from the gaiety of the world; very different is the rational and devout placidity from the unreflecting and ill-timed mirth. The vain attempt to go on as formerly, in defiance of the ravages of time, and the failing of nature; the affectation of the dress, manners, and enjoyments of youth, in the midst of the infirmities of age; the haunt of giddy amusement resorted to with feeble and tottering steps; the wreathy garland on the withered brow; the world still predominant at threescore and ten, or fourscore; the heart barricaded against the admission of serious thoughts, and full of the things of sense, when a very short space of time must shut the scene, and dispel every dream, and fix the destiny for ever’;—alas! alas! let who will admire this and call it pleasant, every wise man must feel disposed to exclaim, How incongruous, how absurd, how melancholy, how sinful. But an aged Christian, justly estimating the circumstances in which he is placed, contented, thankful, grave, pious, and consistent—how becoming, how engaging, and how venerable! A very little reflection, too, must suffice to show the impropriety of the aged spending the small remainder of their time in unprofitable amusements, and also the impropriety of others encouraging them to do so. If it be so that some who are far advanced into the vale of tears, spend some hours of almost every lawful clay in any such manner as merely kills the time, it is truly to be much lamented. If indeed their mind be in such a state of dotage as to unfit them for anything useful, there may be some excuse for the habit; but it must be criminal and very hurtful, as long as they are in possession of ability to distinguish right from wrong, and to make any preparation for the unseen world on which they are verging. Far other employments ought to engage them. It was not thus that aged Anna sought her amusement and solace. Let the aged get interested, deeply interested, about the things of God, and they will not then stand in need of any expedients which are, to say the least, of doubtful propriety. Let them, like Anna, as far as strength permits, regularly and devoutly frequent the temple of God. Let them be much in religious exercises at home. Let them speak to others on the subject of religion. Let their lips, which must soon be closed, speak for Christ while they can. Advices from persons of their experience may be well taken, when those from persons of less standing may be despised. Let them study in all things to adorn the doctrine of God their Saviour, that their hoary heads may be crowns of glory, being found in the way of righteousness. Thus, that God who hath taught, guided, and blessed them from their youth, will not forsake them when they are old; they shall safely and happily come to their grave in their full age, like a shock of corn in its season. (James Foote, M. A.)
CONCLUSION: PIETY IN THE AGED FURNISHES A BEAUTIFUL ILLUSTRATION OF THE MATURITY AND RIPENESS OF CHRISTIAN CHARACTER. Concluding inferences: 1. We should imitate the pious aged. 2. How thankful should the children of pious and aged parents be. 3. The departure of aged Christians from our midst reminds us who remain that the ranks before us are thinning out, and that we are pressing up to the forefront of the line. We should see to it, then, that we have their piety, and can honor their place. (Preachers’ Treasury) To the chief Musician, A Psalm for the sons of Korah. Hear this, all ye people; give ear, all ye inhabitants of the world: Both low and high, rich and poor, together. My mouth shall speak of wisdom; and the meditation of my heart shall be of understanding. Psa 49:1-3 Treasury of David Charles Haddon Spurgeon “Hear this, all ye people.” All men are concerned in the subject, it is of them, and therefore to them that the Psalmist would speak. It is not a topic which men delight to consider, and therefore he who would instruct them must press them to give ear. Where, as in this case, the theme claims to be wisdom and understanding, attention is very properly demanded; and when the style combines the sententiousness of the proverb with the sweetness of poetry, interest is readily excited. “Give ear, all ye inhabitants of the world.” “He that hath ears to hear let him hear.” Men dwelling in all climes are equally concerned in the subject, for the laws of providence are the same in all lands. It is wise for each one to feel I am a man, and therefore everything which concerns mortals has a personal interest to me. We must all appear before the judgment-seat, and therefore we all should give earnest heed to holy admonition which may help us to prepare for that dread event. He who refuses to receive instruction by the ear, will not be able to escape receiving destruction by it when the Judge shall say, “Depart, ye cursed.” “Both low and high, rich and poor, together.” Sons of great men, and children of mean men, men of large estate, and ye who pine in poverty, ye are all bidden to hear the inspired minstrel as he touches his harp to a mournful but instructive lay. The low will be encouraged, the high will be warned, the rich will be sobered, the poor consoled, there will be a useful lesson for each if they are willing to learn it. Our preaching ought to have a voice for all classes, and all should have an ear for it. To suit our word to the rich alone is wicked sycophancy, and to aim only at pleasing the poor is to act the part of a demagogue. Truth may be so spoken as to command the ear of all, and wise men seek to learn that acceptable style. Rich and poor must soon meet together in the grave, they may well be content to meet together now. In the congregation of the dead all differences of rank will be obliterated, they ought not now to be obstructions to united instructions. “My mouth shall speak of wisdom.” Inspired and therefore lifted beyond himself, the prophet is not praising his own attainments, but extolling the divine Spirit which spoke in him. He knew that the Spirit of truth and wisdom spoke through him. He who is not sure that his matter is good has no right to ask a hearing. “And the meditation of my heart shall be of understanding.” The same Spirit who made the ancient seers eloquent, also made them thoughtful. The help of the Holy Ghost was never meant to supersede the use of our own mental powers. The Holy Spirit does not make us speak as Balaam's ass, which merely uttered sounds, but never meditated; but he first leads us to consider and reflect, and then he gives us the tongue of fire to speak with power. Meditation of Understanding Both low and high - Those alike of humble and those of exalted rank, for it pertains equally to all. On the meaning of the “terms” employed here, see the notes at Isa_2:9. These truths pertained to the “low;” that is, to those of humble rank, as teaching them not to envy the rich, and not to fear their power; and they pertained to those of exalted rank, as teaching them not to trust in their riches, and not to suppose that they could permanently possess and enjoy them.
Rich and poor together - As equally interested in these truths; that is, What the psalmist was about to say was adapted to impart useful lessons to both classes. Both needed instruction on the subject; and the same class of truths was adapted to furnish that instruction. The class of truths referred to was derived from the powerlessness of wealth in regard to the things of most importance to man, and from the fact that all which a man can gain must soon be left: teaching those of one class that they should not set their heart on wealth, and should not pride themselves on possessing it, and teaching the other class that they should not envy or fear the possessor of riches. (Albert Barnes) The folly of their way. “This their way is their folly.” Their folly is seen in-- 1. Their inability to retain their wealth. All men must die, “and leave their wealth to others.” (1) They cannot continue with it, nor will it serve to procure them a reprieve. (2) They cannot carry it with them, but must leave it behind them. (3) They cannot foresee who will enjoy it when they have left it; they must leave it to others, but to whom they know not, perhaps to a fool (Ecc_2:19), perhaps to an enemy.”—M. Henry. “Riches,” says Gataker, “though they have great eagles’ wings, to fly away from us while we are here in this world, yet have not so much as little sparrows’ wings to fly after us and follow us when we go hence. We brought nothing into this world, neither shall we carry anything hence.” Even before the rich man passes away from this world, his riches may pass away from him. A storm at sea, a spark of fire, a flood, may transform him into a beggar. How foolish, then, to trust and glory in wealth! 2. The limitation of the power of wealth. The wealthiest man has no power (1) to turn aside the stroke of death even from his dearest friend. “None of them can by any means redeem his brother, nor give to God a ransom for him.” The wealthiest of men is unable to prolong by an hour the life that is most dear to him. “ ‘Redeeming, he cannot redeem;’ that is, according to Hebrew usage, he cannot possibly do it; it cannot be done.” “What folly is it to trust to that, and boast of that, which will not enable us so much as for one hour to respite the execution of the sentence of death upon a parent, a child, or a friend that is to us as our own soul!” The wealthiest man has no power (2) to turn aside the stroke of death from himself. “Wise men die, likewise the fool and the brutish person.” “No matter what may be the character of the man of wealth, whether wise or foolish, he must certainly die. His wealth cannot save him from the grave.” It is said that a queen of England, knowing that her death was at hand, cried, “A million of money for a moment of time,” and cried in vain. (3) Wealth has no power to favourably affect the condition of its possessors after death. “Like sheep they are laid in the grave,” (Psa_49:14). When death comes to them, all their possessions and honours must be relinquished finally and for ever. Then the superiority of the portion of the upright will be apparent. All the strength and beauty of wealthy worldlings shall be consumed; but “the righteous shall shine forth as the sun in the kingdom of their Father.” He who, when upon earth, was “clothed in purple and fine linen, and fared sumptuously every day,” could not obtain so much as a drop of cold water in hell. How great, then, is the folly of putting our trust in and making our boast of our wealth! And yet, notice how continuous this folly is. “This their way is their folly; yet their posterity approve their sayings.” In this folly there is a sad successiveness. The children tread in the footsteps of their fathers. “They adopt their principles, and act on their maxims; and, attaching the same importance to wealth which they did, seek, as they sought, to perpetuate their names upon the earth.” And now turning our attention from the wealthy worldling to “the poor of this world rich in faith, and heirs of the kingdom which He hath promised to them that love Him,” two remarks are justified. First: The godly man has no reasonable cause to fear the power of the wealthy worldling. “Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about?” It is difficult to get any reasonable meaning out of the last clause as it is rendered in our version. We take it that the word here rendered “heels”— and signifies a persecutor or lier-in-wait; and so we should translate, “When the iniquity of liers-in-wait compass me about.” See Fuerst’s Lexicon. The Psalmist was exposed to danger by reason of the crafty designs of his wealthy enemies; but why should he fear them? With all their wealth, how powerless were they! What could they do to him, they who were weak mortals like himself? They were leaning on a broken reed, and boasting in a shadow. He had no reason to fear them; for his trust was in the Lord Jehovah, in whom is everlasting strength. Second: The portion of the godly man is far superior to that of the wealthy worldling. “The upright shall have dominion over them in the morning.… God will redeem my soul from the power of the grave; for He shall receive me.” The superiority of the portion of the upright consists in this—1. They shall not be held in Sheol. God will rescue them from the power of the grave. They shall arise to a life of blessedness. 2. They shall be received by God. God will receive His people into glory, both soul and body, at the resurrection. So shall they ever be with the Lord. This superiority will soon be made manifest. “In the morning,” i.e. in a little time. The night will speedily pass away, and “in the morning” the vanity of the portion of wealthy worldlings and the excellence of the portion of the godly will be clearly manifested. CONCLUSION.—1. My rich brother, “trust not in uncertain riches;” but use thy wealth wisely, and it shall prove a blessing to thyself and to others. 2. My poor brother, do thou neither envy nor fear the power of wealthy worldlings; but rejoice in thine own inalienable and blessed portion. (Biblical Illustrator) Mat 12:35 A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the LORD, He is my refuge and my fortress: my God; in him will I trust. Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence. He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler. Psa 91:1-4 "Thou shalt shut the door upon thee and upon thy sons" (2Ki_4:4) The Hiding Place of God They were to be alone with God, for they were not dealing with the laws of nature, nor human government, nor the church, nor the priesthood, nor even with the great prophet of God, but they must needs be isolated from all creatures, from all leaning circumstances, from all props of human reason, and swung off, as it were, into the vast blue inter-stellar space, hanging on God alone, in touch with the fountain of miracles. Here is a part in the program of God’s dealings, a secret chamber of isolation in prayer and faith which every soul must enter that is very fruitful. There are times and places where God will form a mysterious wall around us, and cut away all props, and all the ordinary ways of doing things, and shut us up to something Divine, which is utterly new and unexpected, something that old circumstances do not fit into, where we do not know just what will happen, where God is cutting the cloth of our lives on a new pattern, where He makes us look to Himself. Our meditation on Him becomes companionship, our hearts, and spirits are His dwelling place. Most religious people live in a sort of treadmill life, where they can calculate almost everything that will happen, but the souls that God leads out into immediate and special dealings, He shuts in where all they know is that God has hold of them, and is dealing with them, and their expectation is from Him alone. Like this widow, we must be detached from outward things and attached inwardly to the Lord alone in order to see His wonders. -- Soul Food In the sorest trials God often makes the sweetest discoveries of Himself. -- Gems (Streams in the Desert) "God sometimes shuts the door and shuts us in, That He may speak, perchance through grief or pain, And softly, heart to heart, above the din, May tell some precious thought to us again." Anonymous God’s Secret and Shadow The place we are to enter and to abide in the secret of God God’s Word has its secret. There are some who read through these verses, who have a large amount of superficial biblical knowledge, but who know comparatively nothing of its grand, glorious, momentous secrets. There are others who so read them, and their spirits are drawn into the truth of what God holds for them, they grasp the real meaning, the grand spiritual realities that underlie its utterances; they so read it that they catch the very spirit of its Divine Author, so that the views formed and the feelings kindled towards the subject of which it treats, are the same as God’s. Such may be said to enter into the secret of God, or into “the secret place of the Most High.” This form of meditation becomes union, and communion-we are drawn as a magnet, into His Presence. Communion with God has its secret. There are some who say their prayers very regularly and very devoutly. So far as outward decorum and forms of speech are concerned, they are faultless. But communion with God there is none. There are others whose communion with Heaven is a sublime reality. The very presence of the Heavenly Father is consciously enjoyed. There may be dialogue, there may be a great silence, and an enveloping of the Holy Spirit-where conversation comes by Spirit-to spirit. In this place God many times will reveal secrets regarding things on His Mind, that He doesn't share with everyone, this develops, as our relationship grows, and deepens. The love of God has its secret. There are some, and we fear professing Christians too, whose feelings towards God are those of polite reserve. They know nothing of living in the love of God. But there are others who get into His very heart. They are children, who cry Abba Father. The purpose of God has its secret. There are some who feel little or no interest in that which lies close to God’s heart, engages His profoundest sympathies, and employs His untiring energies. They have never entered into that purpose, never felt its vital importance, never conceived its glorious design. Never seriously considered whether by their lives and actions they were co-operating with God, or opposing Him. But there are others who have so closely identified themselves with God’s purpose that it is the great center to which every line of thought, of feeling, of intention, and of sympathy converges. In this realm, we come to find, God is not concerned with the dignities of being perfect in our grammar, or our interactions with Him, He's interested in what's really inside our hearts and souls. He searches us, and reveals ourselves to us-as much as we can take at the moment. In this place, many times, our hearts are pierced with grief, and remorse for a sin we've allowed to go unconfessed, a wrong we've done to someone, that we need to repent of, a change we need to make in our own lives, that has hindered us in ways we could not see. Now, God in His mercy has brought us to the place where we can handle the truth of what He shows, us, so we can be forgiven, cleansed, and transformed more perfectly into His image. This process goes on throughout our lives, if we let Him deal with us in this way. The more we allow Him to reveal our hidden sins to ourselves, the closer we get to Him, and the greater He can use us, in the capacity He's called us to. The attitude. “He that dwelleth.” To dwell means a fixed, settled, habitual mode of life. It must be so with our conduct in reference to God’s Word, God’s friendship, God’s love, and God’s purpose. We must dwell in them, live in them. We must ask for no holiday, no leave of absence, there must be no departure. When we set out minds on this path, expect attacks from every quarter. Satan hates those who will not compromise, and will target you, it will be a continuous ongoing spiritual battle. But, in those who remain in the secret place of the Most High, as God promises-will keep us save, under His wings. How attained. How can we reach and take up our abode in this the very heart of God? Christ supplies the answer, “I am the way,”. II. The blessing enjoyed. 1. We have indicated what it is to dwell in the secret place of God’s Word. With minds thus furnished and filled we are under their protection. The world’s thoughts, and ideas, and principles of things may assail us, but they cannot do much with us; we know better; we have received a higher education, our minds are fortified with God’s thoughts, guarded with God’s ideas, protected with God’s principles. 2. We have indicated what it is to dwell in the secret place of God’s communion. In that position we get our whole nature animated with holy impulses, sympathies, tastes, and dispositions. We get our whole nature magnetized with the nature of God. With our whole nature thus infused, fired, animated, and magnetized with the very impulses and inspirations of God’s nature, we are under their protection. We are lifted into a higher sphere of life. 3. We have indicated what it is to dwell in the secret place of God’s love. In that position we get our best, strongest, and supreme affections formed with the love of God. We live under its shadow and protection. By its high and holy and potent influence we are preserved from the love of low, base, temporal, inferior things. 4. We have indicated what it is to dwell in the secret place of God’s purpose. In that position our energies, our sympathies, our interests, our intentions, and our pursuits are all enlisted and engaged in co-operating with God in bringing about the desire of His heart and the great pleasure of His will. In our labors and toils, our efforts and struggles to put away sin and to establish holiness, whether it be in our own hearts, in the lives and conduct of our children, or in the spirit and practice of the world, we are under the protection and shadow of the Most High, because we are identified with God’s purpose. (B. Pierce.) Charles Haddon Spurgeon Treasury of David “He that dwelleth, in the secret place of the most High.” The blessings here promised are not for all believers, but for those who live in close fellowship with God. Every child of God looks towards the inner sanctuary and the mercy-seat, yet all do not dwell in the most holy place; they run to it at times, and enjoy occasional approaches, but they do not habitually reside in the mysterious presence. Those who through rich grace obtain unusual and continuous communion with God, so as to abide in Christ and Christ in them, become possessors of rare and special benefits, which are missed by those who follow afar off, and grieve the Holy Spirit of God. Into the secret place those only come who know the love of God in Christ Jesus, and those only dwell there to whom to live is Christ. To them the veil is rent, the mercy-seat is revealed, the covering cherubs are manifest, and the awful glory of the Most High is apparent: these, like Simeon, have the Holy Ghost upon them, and like Anna they depart not from the temple; they are the courtiers of the Great King, the valiant men who keep watch around the bed of Solomon, the virgin souls who follow the Lamb whithersoever he goeth. Elect out of the elect, they have “attained unto the first three,” and shall walk with their Lord in white, for they are worthy. Sitting down in the august presence-chamber where shines the mystic light of the Sheckinah, they know what it is to be raised up together, and to be made to sit together with Christ in the heavenlies, and of them it is truly said that their conversation is in heaven. Special grace like theirs brings with it special immunity. Outer court worshippers little know what belongs to the inner sanctuary, or surely they would press on until the place of nearness and divine familiarity became theirs. Those who are the Lord's constant guests shall find that he will never suffer any to be injured within his gates; he has eaten the covenant salt with them, and is pledged for their protection.
“Shall abide under the shadow of the Almighty.” The Omnipotent Lord will shield all those who dwell with him, they shall remain under his care as guests under the protection of their host. In the most holy place the wings of the cherubim were the most conspicuous objects, and they probably suggested to the Psalmist the expression here employed. Those who commune with God are safe with him, no evil can reach them, for the outstretched wings of his power and love cover them from all harm. This protection is constant - they abide under it, and it is all-sufficient, for it is the shadow of the Almighty, whose omnipotence will surely screen them from all attack. No shelter can be imagined at all comparable to the protection of Jehovah's own shadow. The Almighty himself is where his shadow is, and hence those who dwell in his secret place are shielded by himself. What a shade in the day of noxious heat! What a refuge in the hour of deadly storm! Communion with God is safety. The more closely we cling to our Almighty Father the more confident may we be. “I will say of the Lord, He is my refuge and my fortress.” To take up a general truth and make it our own by personal faith is the highest wisdom. It is but poor comfort to say 'the Lord is a refuge,' but to say he is my refuge, is the essence of consolation. Those who believe should also speak - “I will say,” for such bold avowals honour God and lead others to seek the same confidence. Men are apt enough to proclaim their doubts, and even to boast of them, indeed there is a party nowadays of the most audacious pretenders to culture and thought, who glory in casting suspicion upon everything; hence it becomes the duty of all true believers to speak out and testify with calm courage to their own well-grounded reliance upon their God. Let others say what they will, be it ours to say of the Lord, “he is our refuge.” But what we say we must prove by our actions, we must fly to the Lord for shelter, and not to an arm of flesh. The bird flies away to the thicket, and the fox hastens to its hole, every creature uses its refuge in the hour of danger, and even so in all peril or fear of peril let us flee unto Jehovah, the Eternal Protector of his own. Let us, when we are secure in the Lord, rejoice that our position is unassailable, for he is our fortress as well as our refuge. No moat, portcullis, drawbridge, wall, battlement and donjon, could make us so secure as we are when the attributes of the Lord of Hosts environ us around. Behold this day the Lord is to us instead of walls and bulwarks! Our ramparts defy the leaguered hosts of hell. Foes in flesh, and foes in ghostly guise are alike baulked of their prey when the Lord of Hosts stands between us and their fury, and all other evil forces are turned aside. Walls cannot keep out the pestilence, but the Lord can. As if it were not enough to call the Lord his refuge and fortress, he adds, “My God I in him will I trust.” Now he can say no more; “my God” means all, and more than all, that heart can conceive by way of security. It was most meet that he should say “in him will I trust,” since to deny faith to such a one were willful wickedness and wanton insult. He who dwells in an impenetrable fortress, naturally trusts in it; and shall not he who dwells in God feel himself well at ease, and repose his soul in safety? O that we more fully carried out the Psalmist's resolve! We have trusted in God let us trust him still. He has never failed us, why then should we suspect him? To trust in man is natural to fallen nature, to trust in God should be as natural to regenerated nature. Where there is every reason and warrant for faith, we ought to place our confidence without hesitancy or wavering. Dear reader, pray for grace to say, “In him will I trust.” This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success. Jos 1:8 There Can be no Sufficient Obedience Without Meditation "We are responsible, not only to do what we know, but to know what there is to be known. The ambassador who refused to open the dispatches of his government would plead ignorance in vain. When Nelson shut his eye against his admiral’s signal, he was none the less guilty of disobedience. Men may neglect to read the Scriptures, and then say, “I knew not that I transgressed,” but the very ignorance which they plead is an aggravated form of guilt. God complains of Ephraim, “I have written to him the great things of my law, but they were counted as a strange thing.” There can be no satisfactory meditation which does not center in God Himself. (Jos_1:9.) “Have not I commanded thee?” We must look through the written word up to God, whom it is meant to reveal. We must look through all revelation on to Him. The Bible is light on God. The miracles of Christ are not recorded to excite wonder, they are to reveal God. It is possible to make Gethsemane, the Lord’s Supper, and even the Cross so many superstitions. The brazen serpent became a relic at which men stopped, rather than a memory through which they went on to God. Hezekiah did holy work, then, to break it in pieces, and to call it “Nehushtan.” If Christ be not risen again, even Calvary is worthless; “Your faith is vain; ye are yet in your sins.” Gethsemane, the Supper, the Cross, are only good as they reveal the finished atonement and love of the living Saviour, and through Him the pardon and love of God. Riddling all superstitions of mere Bible-reading and formal religion through and through, the living Son of God looks down from heaven, and says to Saul of Tarsus, “That they may receive forgiveness of sins and inheritance among them which are sanctified BY FAITH THAT IS IN ME.” (Act_26:18.) Faith is to be in the living Christ, not in cold duties and dead things. Trench has somewhere said, “Our blessedness is that Christ does not declare to us a system, and say, ‘This is the truth;’ so doing He might have established a school: but He points to a person, even to Himself, and says, ‘I am the Truth;’ and thus He founded, not a school, but a Church, a fellowship which stands in its faith upon a person, not in its tenure of a doctrine, or at least upon this only in a sense which is mediate and secondary.” (Preacher's Homiletical) THE CHARACTER AND SPHERE OF COURAGE The strength which courage draws from the Scriptures "To neglect the Bible is to prepare the way for fear and trembling. (a) There can be no sufficient courage without light, and the Bible is “a lamp unto our feet, and a light unto our path.” The awe which comes from darkness. (b) There can be no sufficient courage without confidence of being right, and the Bible assures the just man. The hesitation which comes from uncertainty. (c) There can be no sufficient courage without love, and our love is born of knowing the love of God. (d) There can be no sufficient courage without hope, and he who neglects the Bible can have no satisfactory ground of hope. 2. It is not enough to have the Bible, it must be used. (a) The courage that comes from speaking the truth to others: “This book of the law shall not depart out of thy mouth.” (b) The courage that comes from meditation in the truth: “Thou shalt meditate therein day and night.” (c.) The courage that comes from doing the truth: “That thou mayest observe to do all that is written therein.”
The law of the Scriptures is the mind of God, and he who keeps ever with the law is always where God stoops to whisper, “I am with thee.” "When God established His commandments in the earth, He bade law, both in the physical and moral worlds, be on the side of goodness. From that day to this, law has never sided with the sinner. But though much of God’s help of His children is through law, this is by no means His only method. He adds His direct blessings, and gives His direct help to the obedient. Nothing is written more emphatically in Scripture than this. The deliverance from Egypt, the miracles of the wilderness, the walls of Jericho falling without any cause in ordinary law; the histories given by Samuel, Ezra, Nehemiah, Daniel, and other prophets, are full of incidents of Jehovah’s direct interposition. The Psalms tell us of the angels that encamp about them that fear the Lord, and both the Old and New Testaments often shew them coming to the guidance, or comfort, or help of the godly. The cross, most emphatically of all, tells of help other than by the automatic method of law, to which modern scientists would tie us. True discipleship not only finds Christ, and cries with Nathanael, “Rabbi, Thou art the Son of God;” it hears Christ reply of the earthly future, “Hereafter thou shalt see heaven open, and the angels of God ascending and descending upon the Son of man.” The eyes of the obedient see an open heaven even while yet on earth, and life everywhere becomes all but sentient with God. “If God” so “be for us, who can be against us?” Thus does our Father guarantee “good success.” In Summary: These inspirations are very good, but, when reading them it's important to realize that nowhere in scripture does it promise you will become a millionaire, or own a Rolls Royce. Over the years, I have never failed to know the guidance, and provision of my needs, God has been faithful to me, and continues to answer my prayers. I do not ask for riches, nor want them, my mindset is described in these verses: Pro 30:8 Remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me: Pro 30:9 Lest I be full, and deny thee, and say, Who is the LORD? or lest I be poor, and steal, and take the name of my God in vain. These verses give this instruction: 1. We can't know God by our own imaginations-He reveals Himself by and through His written word. Whatever manifestation or vision we may have-we have the scriptures to guide us as to whether the vision is by the Holy Ghost-or we are being deceived, knowledge of the word of God brings His discernment. 2. We must put away vanity and lies from our life, in order to correctly walk with Him, and know Him. Lying isn't just a bad habit-it is a sin against God, and He will bring us to account on Judgment day, for every lie that we've told, and not repented of. People do not consider this a serious sin-but, God does. And, repentance of a sin means to confess it, and turn away from it, stop lying, and tell the truth. 3. We must learn as Paul spoke of-learning to be satisfied and content with what God arranges for us, and our quota of responsibilities and His provisions for us. What does this accomplish? 1. It defeats the devils work of trapping us in deceptions of self-righteousness. 2. It defeats the growth of haughtiness and pride. 3. It eliminates the sin of greed, gluttony, and the insatiable appetite that can never be satisfied. Pro 30:14 There is a generation, whose teeth are as swords, and their jaw teeth as knives, to devour the poor from off the earth, and the needy from among men. Pro 30:15 The horseleach hath two daughters, crying, Give, give. There are three things that are never satisfied, yea, four things say not, It is enough: Pro 30:16 The grave; and the barren womb; the earth that is not filled with water; and the fire that saith not, It is enough. Pro 30:17 The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it. Many of the mega ministries try to claim their riches came from God, time will prove out if that's true, when we stand before God. Satan answers prayers, and gives people what they want; he is the god of this world. Wealth is not proof of your obedience to the Lord, or your standing with Him. Consider the amount of manipulations, and underhanded tactics these people go through to stay in their positions. It causes me to want nothing to do with it. Jesus didn't pass the offering plate-when he fed the 5000 fish and bread. He took the few fish and bread given to him by the boy-and prayed over it and told the disciples to pass it on to those seated with Him. I'm not against mega ministers, but I've been watching them for many years, and know very well, that the faith they claim to be using-isn't real. It's contrived. I'm not going to help them take their vacations, get their tummy tucks, or purchase their planes. It was no accident that the school systems in this country took prayer and bible reading out of the classrooms. Satan succeeded in getting God's laws deleted from the school learning programs, because he knew that within a short time, the knowledge of right and wrong would be corrupted, twisted, and confusion would be the result. What do we have now?...kids who have no concept of the damage that lying does to a society, why truth is so important. Now, kids and adults live in delusions, and they make up their own truth. God created man and woman-two genders, even the animals know this simple fact; but now kids are labeling themselves many twisted genders, and mutilating their bodies. This is insanity, it's mental illness, but, many parents and school systems are now promoting it-and legal battles now rage between parents and the kids over this insanity. Satan has won the battle of eliminating the boundaries God gave us in His word, and now we are seeing the chaos it's brought. Meditating on the scriptures, and abiding by them-brings light and understanding in the way of walking in righteousness, and fellowship with God. The more I study it, the more my discernment increases, teaching me right from wrong, and becoming quick to be able to see the difference in my everyday life. Our behavior and our decisions will reflect what we spend our time on, and fill our minds with. Lorna Couillard Cause me to hear thy lovingkindness in the morning; for in thee do I trust: cause me to know the way wherein I should walk; for I lift up my soul unto thee. Psa 143: 8 THE CRY OF THE HUNGRY SOUL This psalm falls into four stanzas of three verses each. Complaint, Psa_143:1-3. Though the enemy has resorted to unwarrantable violence, David realized that his past had been by no means immaculate. The holiest have least confidence in themselves, Job_9:3; Php_3:7. Bernard of Clairvaux said: “So far from being able to answer for my sins, I cannot answer even for my righteousness.” There is no judgment or condemnation for those who are in Christ, because they were judged in Him. Now God’s justice is on our side, 1Jn_1:9. Depression, Psa_143:4-6. Those capable of the sunny heights are capable of the lowest depths. Memory, meditation, and musing often lead to melancholy. But, in our meditations, reach out after God. To thirst for Him is to have Him. To desire is to possess. Entreaty, Psa_143:7-9. Hear me; cause me to hear; cause me to know; deliver me. Docility, Psa_143:10-12 : We can trust ourselves absolutely to be led by God’s Spirit, because He is good and He brings the soul out of trouble into the land of uprightness, Rom_8:14. (F.B. Meyer) "Cause me to know the way,” 1. Prompted by a sense of our weakness and ignorance. How much we need a guide! We have as much need of daily guidance as of daily bread. We cannot get safely through a world of sin and danger without the Presence and Grace of Christ. It is not a matter of indifference to the Christian how he passes through life. Not enough to say, “What shall I eat?”; but, “Lord, lift Thou up the light of Thy countenance upon us.” The soul has wants as well as the body. The Christian has moral interests to secure; he has a race to run—a battle to fight—a prize to gain—a God to glorify—a soul to be lost or saved. He is in a world where the great destroyer has his seat. He knows that the interests of others are linked in with his own: cannot stand or fall alone. Hence he prays, “Cause me to know,” 2. Prompted by knowledge of the character of Christ as a Guide. Wise, powerful, gracious. “The Shepherd and Bishop of your souls.” Having had large experience of the conduct of sinners. III. For the constant acceptance of his devotions as a prayer-hearing God. “In Thee do I trust; … I lift up my soul unto Thee.” This is partly a profession of his daily faith and experience, and partly a plea for the exercise of God’s mercy. “In Thee do I trust:” Thou wilt not disappoint. God is a perfect circle of wonders and miracles; a good perfectly adapted to our moral nature. They who know anything of Him are anxious to know more."—Samuel Thodey Charles Haddon Spurgeon Treasury of David “Cause me to hear thy lovingkindness in the morning; for in thee do I trust.” “Cause me to hear thy lovingkindness in the morning; for in thee do I trust.” Lord, my sorrow makes me deaf, - cause me to hear, there is but one voice that can cheer me - cause me to hear thy lovingkindness; that music I would fain enjoy at once - cause me to hear it in the morning, at the first dawning hour. A sense of divine love is to the soul both dawn and dew; the end of the night of weeping, the beginning of the morning of joy. Only God can take away from our weary ears the din of our care, and charm them with the sweet notes of his love. Our plea with the Lord is our faith; if we are relying upon him, he cannot disappoint us “in thee do I trust” is a sound and solid argument with God. He who made the ear will cause us to hear, he who is love itself will have the kindness to bring his lovingkindness before our minds. “Cause me to know the way wherein I should walk; for I lift up my soul unto thee.” The Great First Cause must cause us to hear and to know. Spiritual senses are dependent upon God, and heavenly knowledge comes from him alone. To know the way we ought to take is exceedingly needful, for how can we be exact in obedience to a law with which we are not acquainted? or how can there be an ignorant holiness? If we know not the way, how shall we keep in it? If we know not wherein we should walk, how shall we be likely to follow the right path? The Psalmist lifts up his soul; faith is good at a dead lift, the soul that trusts will rise. We will not allow our hope to sink, but we will strive to get up and rise out of our daily griefs. This is wise. When David was in any difficulty as to his way he lifted his soul towards God himself, and then he knew that he could not go very far wrong. If the soul will not rise of itself we must lift it, lift it up unto God. This is good argument in prayer, surely the God to whom we endeavour to lift up our soul will condescend to show us what he would have us to do. Let us attend to David's example, and when our heart is low, let us heartily endeavour to lift it up, not so much to comfort as to the Lord himself."
Psa 32:8 I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye. Pro 8:17 I love them that love me; and those that seek me early shall find me. |
Welcome
On this page there will be information regarding Christian mediation, and weekly short meditations. More content will be added as the Lord leads.
And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God. Luk 6:12
And in the morning, rising up a great while before day, he went out, and departed into a solitary place,
and there prayed. Mark 1:35 Gander Story Poems
https://www.gander poems.org/ Resources
Madame Guyon - A Short and Easy Method of Prayer / Christian Audio Book (1 / 2)
https://youtu.be/eihZWpAk7y4?si=PQ-_J3Y6i8u-N2Ac Union With God By Jeanne Guyon Chapter 1 Of 7 https://youtu.be/d5AfKS2dFLg?si=VtWAeEurkAddTDpL The Practice of the Presence of God - audiobook Brother LAWRENCE (1614 - 1691)- https://youtu.be/rRAs_BK1NR8?si=hGAL4C829aH7DKMn Praying in the Spirit https://www.twosparrowsministry.org/the-prayer-closet Archives |